Archive for June, 2007

“… the shock of the Shoah has put the whole question under a new light … Can Christians, after all that has happened, still claim in good conscience to be the legitimate heirs of Israel’s Bible? Have they the right to propose a Christian interpretation of this Bible, or should they not instead, respectfully and humbly, renounce any claim that, in the light of what has happened, must look like a usurpation?” (Joseph Ratzinger, The Jewish People and their Sacred Scripture in the Christian Bible May 24, 2001)http://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_20020212_popolo-ebraico_en.html

“… the shock of the Shoah has put the whole question under a new light … Can Christians, after all that has happened, still claim in good conscience to be the legitimate heirs of Israel’s Bible? Have they the right to propose a Christian interpretation of this Bible, or should they not instead, respectfully and humbly, renounce any claim that, in the light of what has happened, must look like a usurpation?” (Joseph Ratzinger, The Jewish People and their Sacred Scripture in the Christian Bible May 24, 2001)http://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_20020212_popolo-ebraico_en.html

“… the shock of the Shoah has put the whole question under a new light … Can Christians, after all that has happened, still claim in good conscience to be the legitimate heirs of Israel’s Bible? Have they the right to propose a Christian interpretation of this Bible, or should they not instead, respectfully and humbly, renounce any claim that, in the light of what has happened, must look like a usurpation?” (Joseph Ratzinger, The Jewish People and their Sacred Scripture in the Christian Bible May 24, 2001)http://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_20020212_popolo-ebraico_en.html

“… the shock of the Shoah has put the whole question under a new light … Can Christians, after all that has happened, still claim in good conscience to be the legitimate heirs of Israel’s Bible? Have they the right to propose a Christian interpretation of this Bible, or should they not instead, respectfully and humbly, renounce any claim that, in the light of what has happened, must look like a usurpation?” (Joseph Ratzinger, The Jewish People and their Sacred Scripture in the Christian Bible May 24, 2001)http://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_20020212_popolo-ebraico_en.html

Die Welt report that the motu proprio liberating the Tridentine Mass for the entire Catholic Church has been given to about 30 bishops from all over the world in the Sala Bologna of the Apostolic Palace by Vatican Secretary of State Tarcisio Cardinal Bertone. The bishops had been invited to Rome for that purpose. At the end of the meeting, in which the motu proprio was introduced together with a letter of explanation by Pope Benedict XVI, Pope Benedict met with the bishops. The document is about three pages long, the accompanying letter about four …

The publication of both documents will take place on July 7th. It emphasizes the unity of the Roman Rite which will consist of an ordinary and an extraordinary form which are supposed to inspire each other. (“Motu Proprio revealed to world’s Bishops,” Isabelle de Gaulmyn, La Croix, June 27, 2007)

Already on November 16, 1982, on request of Pope Wojtyla, a meeting presided by Ratzinger, then-Prefect of the former Holy Office, at which also took part Cardinals Baggio, Baum, Casaroli (then Secretary of State), Oddi, and Archbishop [future Cardinal] Casoria, had confirmed that “the Roman Missal in the form in which it remained in use up to 1969, independently of the ‘Lefebvre question’, should ‘be admitted by the Holy See for all Masses celebrated in the Latin language”. With two conditions [in the 1982 decision]: the use of the old liturgical books should presuppose the full reception of the norms issued after Vatican II and should not express the suspicion that the latter “were heretical or invalid”; [2] on the public Masses celebrated in Parish churches on Sundays and Feastdays, “the new liturgical calendar” should be observed.

All Cardinals unanimously answered in the “affirmative”, that is, “yes”, to the question of whether the Mass in the ancient rite were licit. Moreover, at that meeting, a document against liturgical abuses, identified among the reasons “for the current crisis of the Church”, was also suggested, as well as, in a remote future, a synthesis “of both missals”. That future is today less remote. The decision of Benedict XVI is thus not a step back, but a stage of the liturgical reform willed by the Council and not yet fully accomplished. (“Ratzinger’s turning point on the liturgy – All clear for the Ancient Latin Mass,” Andrea Tornielli, Il Giornale, June 17, 2007)

Die Welt report that the motu proprio liberating the Tridentine Mass for the entire Catholic Church has been given to about 30 bishops from all over the world in the Sala Bologna of the Apostolic Palace by Vatican Secretary of State Tarcisio Cardinal Bertone. The bishops had been invited to Rome for that purpose. At the end of the meeting, in which the motu proprio was introduced together with a letter of explanation by Pope Benedict XVI, Pope Benedict met with the bishops. The document is about three pages long, the accompanying letter about four …

The publication of both documents will take place on July 7th. It emphasizes the unity of the Roman Rite which will consist of an ordinary and an extraordinary form which are supposed to inspire each other. (“Motu Proprio revealed to world’s Bishops,” Isabelle de Gaulmyn, La Croix, June 27, 2007)

Already on November 16, 1982, on request of Pope Wojtyla, a meeting presided by Ratzinger, then-Prefect of the former Holy Office, at which also took part Cardinals Baggio, Baum, Casaroli (then Secretary of State), Oddi, and Archbishop [future Cardinal] Casoria, had confirmed that “the Roman Missal in the form in which it remained in use up to 1969, independently of the ‘Lefebvre question’, should ‘be admitted by the Holy See for all Masses celebrated in the Latin language”. With two conditions [in the 1982 decision]: the use of the old liturgical books should presuppose the full reception of the norms issued after Vatican II and should not express the suspicion that the latter “were heretical or invalid”; [2] on the public Masses celebrated in Parish churches on Sundays and Feastdays, “the new liturgical calendar” should be observed.

All Cardinals unanimously answered in the “affirmative”, that is, “yes”, to the question of whether the Mass in the ancient rite were licit. Moreover, at that meeting, a document against liturgical abuses, identified among the reasons “for the current crisis of the Church”, was also suggested, as well as, in a remote future, a synthesis “of both missals”. That future is today less remote. The decision of Benedict XVI is thus not a step back, but a stage of the liturgical reform willed by the Council and not yet fully accomplished. (“Ratzinger’s turning point on the liturgy – All clear for the Ancient Latin Mass,” Andrea Tornielli, Il Giornale, June 17, 2007)

Within the document is the following insight into a belief held by many New Agers.

“The New Age which is dawning will be peopled by perfect, androgynous beings who are totally in command of the cosmic laws of nature. In this scenario, Christianity has to be eliminated and give way to a global religion and a new world order.”

This will be recognized as being correct by anyone who has studied the occult at any level of depth. The New Age teaches that man can return nature to paradise, it’s pre-fall state before there was male and female (conjunction of opposites, restoration of balance), and that man is obligated to work towards this end. But the Vatican leaves critical information out of it’s tome on the New Age. The stream of transmission for this occult belief within the Christian West is rabbinic Judaism, the religion of the hermaphrodite god who created the first man in it’s own image–as a hemaphrodite.

And God created man to his own image: to the image of God he created him: male and female he created them. (Genesis 1;27)

“Transmitted and developed through dualistic Gnosticism in the East, the notion of an androgynous creation was adopted by the (rabbinic) Haggadists in order to reconcile the apparently conflicting statements of the Bible. In Gen. ii. 7 and 18 et seq., the separate creations of man and of woman are described, while in chap. i. 27, “God created man in his own image, in the image of God created he him; male and female created he them,” their creation is described as coincident.

“In connection with the latter verse the Midrash states (Gen. R. viii.): “Jeremiah, son of Eleazar, says: God created Adam androgynous, but Samuel, son of Naḥman, says, He created him ‘double-faced,’ then cutting him in twain and forming two backs, one to the one and the other to the second” (see Bacher, “Ag. Pal. Amor.” i. 547, iii. 585). The same statement is given in Moses ha-Darshan’s Bereshit Rabbati (“Pugio Fidei,” p. 446, Paris, 1651).

“The difference in the interpretation is that, according to Jeremiah’s opinion, Adam had both sexes, and was thus a real hermaphrodite in the old mythical sense, identical with that conception of Hermes in which he is understood to be the ‘logos alethinos,’ the son of Maya, the bisexual primeval man of the East … Nevertheless the view of R. Jeremiah is quoted by the Christian Fathers, who were at pains to refute this ‘Jewish fable.’ Augustine, in his commentary De Genesi ad Litteram 3:22, refers to it, and Strabo declared it to be ‘one of the damnable fables of the Jews.’” (Jewish Encyclopedia, “Androgynos”)

Rabbi Yeremiah, the son of Elazar, said, “When the Holy One—blessed be He!—created Adam, He created him an androgyne, for it is written (Gen. v. 2), ‘Male and female created He them.'” Rabbi Sh’muel bar Nachman said, “When the Holy One—blessed be He!—created Adam, He created him with two faces; then He sawed him asunder, and split him (in two), making one back to the one-half, and another to the other.” (Midrash Rabbah, chapter 8)

The Judaic work of redemption, Tikkun Olam, or repair of the world, which is the Judaic’s duty to bring about by his own devices according to the Kabbalistic view of the rabbis, involves restoring man to his pre-fall hermaphroditic state, and also the reunion of the dumb, impotent male aspect of the Judaic god, the En Soph, with it’s female counterpart, the Shekinah.

Redemption is no more than the external manifestation of the inner state of tikkun (“restitution”) which depends on the deeds of Israel and a realization of the way of life which the Kabbalah preaches. The fact of tikkun is not something which depends on a miracle, but rather on human action … [the Messiah’s] coming is conditional upon the accomplishment of the task of Israel in the “tikkun of the world.” According to this latter view, there is a human and historical preparation for redemption and the Messiah will come automatically if this preparation is completed. This belief is widespread among the disciples of Isaac Luria, and it follows logically from the basic assumptions of Lurianic Kabbalah. (Encyclopedia Judaica, “Redemption”)

The main concern of Lurianic Kabbalah, as has been mentioned, is with the details of the process of tikkun … certain concluding actions have been reserved for man. These are the ultimate aim of creation, and the completion of tikkun, which is synonymous with the redemption, depends on man’s performing them. Herein lies the close connection between the doctrine of tikkun and the religious and contemplative activity of man, which must struggle with and overcome not only the historic exile of the Jewish people but also the mystic exile of the Shekhinah …” (Encyclopedia Judaica, “Kabbalah”)

“If you direct the undiminished power of your fervor to God’s world-destiny… you will bring about the union between God and Shekhinah …” (Tales of the Hasidim; the Early Masters 1947).

So, from the Vatican we receive a condemnation of the occult hermaphrodite doctrine, but the rabbis who profess the very same doctrine are identified as our “elder brothers in the faith” with whom we have a “shared spiritual heritage.”

This is the double-mind par excellence.

Benedict XVI and his elder brother, Rabbi Marvin Heir of the Orwellian Simon Wiesenthal outfit engaged in a double-mind inducing ritual at the Vatican in November of 2005. In the presence of Benedict and with his endorsement the rabbi exhorted Christians to put the Kabbalistic doctrine of Tikkun Olam and restoration of balance into practice:

“We must do everything in our power to unite those tents of the righteous and the just to do our share of ‘Tikun Olam,’ so that we can restore the balance and return to our Creator, the magnificent world he intended.” (“Jewish-Catholic Ties Advancing Says Benedict XVI,” Zenit Nov. 14, 2005)

Within the document is the following insight into a belief held by many New Agers.

“The New Age which is dawning will be peopled by perfect, androgynous beings who are totally in command of the cosmic laws of nature. In this scenario, Christianity has to be eliminated and give way to a global religion and a new world order.”

This will be recognized as being correct by anyone who has studied the occult at any level of depth. The New Age teaches that man can return nature to paradise, it’s pre-fall state before there was male and female (conjunction of opposites, restoration of balance), and that man is obligated to work towards this end. But the Vatican leaves critical information out of it’s tome on the New Age. The stream of transmission for this occult belief within the Christian West is rabbinic Judaism, the religion of the hermaphrodite god who created the first man in it’s own image–as a hemaphrodite.

And God created man to his own image: to the image of God he created him: male and female he created them. (Genesis 1;27)

“Transmitted and developed through dualistic Gnosticism in the East, the notion of an androgynous creation was adopted by the (rabbinic) Haggadists in order to reconcile the apparently conflicting statements of the Bible. In Gen. ii. 7 and 18 et seq., the separate creations of man and of woman are described, while in chap. i. 27, “God created man in his own image, in the image of God created he him; male and female created he them,” their creation is described as coincident.

“In connection with the latter verse the Midrash states (Gen. R. viii.): “Jeremiah, son of Eleazar, says: God created Adam androgynous, but Samuel, son of Naḥman, says, He created him ‘double-faced,’ then cutting him in twain and forming two backs, one to the one and the other to the second” (see Bacher, “Ag. Pal. Amor.” i. 547, iii. 585). The same statement is given in Moses ha-Darshan’s Bereshit Rabbati (“Pugio Fidei,” p. 446, Paris, 1651).

“The difference in the interpretation is that, according to Jeremiah’s opinion, Adam had both sexes, and was thus a real hermaphrodite in the old mythical sense, identical with that conception of Hermes in which he is understood to be the ‘logos alethinos,’ the son of Maya, the bisexual primeval man of the East … Nevertheless the view of R. Jeremiah is quoted by the Christian Fathers, who were at pains to refute this ‘Jewish fable.’ Augustine, in his commentary De Genesi ad Litteram 3:22, refers to it, and Strabo declared it to be ‘one of the damnable fables of the Jews.’” (Jewish Encyclopedia, “Androgynos”)

Rabbi Yeremiah, the son of Elazar, said, “When the Holy One—blessed be He!—created Adam, He created him an androgyne, for it is written (Gen. v. 2), ‘Male and female created He them.'” Rabbi Sh’muel bar Nachman said, “When the Holy One—blessed be He!—created Adam, He created him with two faces; then He sawed him asunder, and split him (in two), making one back to the one-half, and another to the other.” (Midrash Rabbah, chapter 8)

The Judaic work of redemption, Tikkun Olam, or repair of the world, which is the Judaic’s duty to bring about by his own devices according to the Kabbalistic view of the rabbis, involves restoring man to his pre-fall hermaphroditic state, and also the reunion of the dumb, impotent male aspect of the Judaic god, the En Soph, with it’s female counterpart, the Shekinah.

Redemption is no more than the external manifestation of the inner state of tikkun (“restitution”) which depends on the deeds of Israel and a realization of the way of life which the Kabbalah preaches. The fact of tikkun is not something which depends on a miracle, but rather on human action … [the Messiah’s] coming is conditional upon the accomplishment of the task of Israel in the “tikkun of the world.” According to this latter view, there is a human and historical preparation for redemption and the Messiah will come automatically if this preparation is completed. This belief is widespread among the disciples of Isaac Luria, and it follows logically from the basic assumptions of Lurianic Kabbalah. (Encyclopedia Judaica, “Redemption”)

The main concern of Lurianic Kabbalah, as has been mentioned, is with the details of the process of tikkun … certain concluding actions have been reserved for man. These are the ultimate aim of creation, and the completion of tikkun, which is synonymous with the redemption, depends on man’s performing them. Herein lies the close connection between the doctrine of tikkun and the religious and contemplative activity of man, which must struggle with and overcome not only the historic exile of the Jewish people but also the mystic exile of the Shekhinah …” (Encyclopedia Judaica, “Kabbalah”)

“If you direct the undiminished power of your fervor to God’s world-destiny… you will bring about the union between God and Shekhinah …” (Tales of the Hasidim; the Early Masters 1947).

So, from the Vatican we receive a condemnation of the occult hermaphrodite doctrine, but the rabbis who profess the very same doctrine are identified as our “elder brothers in the faith” with whom we have a “shared spiritual heritage.”

This is the double-mind par excellence.

Benedict XVI and his elder brother, Rabbi Marvin Heir of the Orwellian Simon Wiesenthal outfit engaged in a double-mind inducing ritual at the Vatican in November of 2005. In the presence of Benedict and with his endorsement the rabbi exhorted Christians to put the Kabbalistic doctrine of Tikkun Olam and restoration of balance into practice:

“We must do everything in our power to unite those tents of the righteous and the just to do our share of ‘Tikun Olam,’ so that we can restore the balance and return to our Creator, the magnificent world he intended.” (“Jewish-Catholic Ties Advancing Says Benedict XVI,” Zenit Nov. 14, 2005)

Within the document is the following insight into a belief held by many New Agers.

“The New Age which is dawning will be peopled by perfect, androgynous beings who are totally in command of the cosmic laws of nature. In this scenario, Christianity has to be eliminated and give way to a global religion and a new world order.”

This will be recognized as being correct by anyone who has studied the occult at any level of depth. The New Age teaches that man can return nature to paradise, it’s pre-fall state before there was male and female (conjunction of opposites, restoration of balance), and that man is obligated to work towards this end. But the Vatican leaves critical information out of it’s tome on the New Age. The stream of transmission for this occult belief within the Christian West is rabbinic Judaism, the religion of the hermaphrodite god who created the first man in it’s own image–as a hemaphrodite.

And God created man to his own image: to the image of God he created him: male and female he created them. (Genesis 1;27)

“Transmitted and developed through dualistic Gnosticism in the East, the notion of an androgynous creation was adopted by the (rabbinic) Haggadists in order to reconcile the apparently conflicting statements of the Bible. In Gen. ii. 7 and 18 et seq., the separate creations of man and of woman are described, while in chap. i. 27, “God created man in his own image, in the image of God created he him; male and female created he them,” their creation is described as coincident.

“In connection with the latter verse the Midrash states (Gen. R. viii.): “Jeremiah, son of Eleazar, says: God created Adam androgynous, but Samuel, son of Naḥman, says, He created him ‘double-faced,’ then cutting him in twain and forming two backs, one to the one and the other to the second” (see Bacher, “Ag. Pal. Amor.” i. 547, iii. 585). The same statement is given in Moses ha-Darshan’s Bereshit Rabbati (“Pugio Fidei,” p. 446, Paris, 1651).

“The difference in the interpretation is that, according to Jeremiah’s opinion, Adam had both sexes, and was thus a real hermaphrodite in the old mythical sense, identical with that conception of Hermes in which he is understood to be the ‘logos alethinos,’ the son of Maya, the bisexual primeval man of the East … Nevertheless the view of R. Jeremiah is quoted by the Christian Fathers, who were at pains to refute this ‘Jewish fable.’ Augustine, in his commentary De Genesi ad Litteram 3:22, refers to it, and Strabo declared it to be ‘one of the damnable fables of the Jews.’” (Jewish Encyclopedia, “Androgynos”)

Rabbi Yeremiah, the son of Elazar, said, “When the Holy One—blessed be He!—created Adam, He created him an androgyne, for it is written (Gen. v. 2), ‘Male and female created He them.'” Rabbi Sh’muel bar Nachman said, “When the Holy One—blessed be He!—created Adam, He created him with two faces; then He sawed him asunder, and split him (in two), making one back to the one-half, and another to the other.” (Midrash Rabbah, chapter 8)

The Judaic work of redemption, Tikkun Olam, or repair of the world, which is the Judaic’s duty to bring about by his own devices according to the Kabbalistic view of the rabbis, involves restoring man to his pre-fall hermaphroditic state, and also the reunion of the dumb, impotent male aspect of the Judaic god, the En Soph, with it’s female counterpart, the Shekinah.

Redemption is no more than the external manifestation of the inner state of tikkun (“restitution”) which depends on the deeds of Israel and a realization of the way of life which the Kabbalah preaches. The fact of tikkun is not something which depends on a miracle, but rather on human action … [the Messiah’s] coming is conditional upon the accomplishment of the task of Israel in the “tikkun of the world.” According to this latter view, there is a human and historical preparation for redemption and the Messiah will come automatically if this preparation is completed. This belief is widespread among the disciples of Isaac Luria, and it follows logically from the basic assumptions of Lurianic Kabbalah. (Encyclopedia Judaica, “Redemption”)

The main concern of Lurianic Kabbalah, as has been mentioned, is with the details of the process of tikkun … certain concluding actions have been reserved for man. These are the ultimate aim of creation, and the completion of tikkun, which is synonymous with the redemption, depends on man’s performing them. Herein lies the close connection between the doctrine of tikkun and the religious and contemplative activity of man, which must struggle with and overcome not only the historic exile of the Jewish people but also the mystic exile of the Shekhinah …” (Encyclopedia Judaica, “Kabbalah”)

“If you direct the undiminished power of your fervor to God’s world-destiny… you will bring about the union between God and Shekhinah …” (Tales of the Hasidim; the Early Masters 1947).

So, from the Vatican we receive a condemnation of the occult hermaphrodite doctrine, but the rabbis who profess the very same doctrine are identified as our “elder brothers in the faith” with whom we have a “shared spiritual heritage.”

This is the double-mind par excellence.

Benedict XVI and his elder brother, Rabbi Marvin Heir of the Orwellian Simon Wiesenthal outfit engaged in a double-mind inducing ritual at the Vatican in November of 2005. In the presence of Benedict and with his endorsement the rabbi exhorted Christians to put the Kabbalistic doctrine of Tikkun Olam and restoration of balance into practice:

“We must do everything in our power to unite those tents of the righteous and the just to do our share of ‘Tikun Olam,’ so that we can restore the balance and return to our Creator, the magnificent world he intended.” (“Jewish-Catholic Ties Advancing Says Benedict XVI,” Zenit Nov. 14, 2005)

The cardinal [Jean-Marie Lustiger] cited three New York Jewish communities he visited last year “homogeneous in their spiritual and practical choices” as models for how religion can successfully integrate modernity …

Rabbi Zevulun Charlop and Jean-Marie Lustiger in the library of Yeshiva University

Rabbi Zevulun Charlop and Walter Kasper with Talmud

Jean-Pierre Ricard of the Ecclesia Dei Commission which oversees all things related to the traditional Latin Mass and his elder brothers

Cardinal Jean-Marie Lustiger, the Archbishop of Paris, recently organized an expedition that brought twelve Catholic scholars who were well versed in Hebrew and Judaic subjects to New York City. Hoping to gain an appreciation for Jewish institutes of advanced learning, Lustiger and his delegation visited several schools around the city, including the Jewish Theological Seminary, Hebrew Union College, and Yeshiva University.